Strah Al-Mu’min :40 : 51 - 60 610 and killing them. As for Namrud (Nimrod), terrible was the punishment that overtook him. And Allah Ta‘Ala set the power of Byzantine against the enemies of Sayyidna "Isa NEI that defeated and disgraced them. And to him Allah Ta‘ala will give ascendancy over his enemies close to the last day of al-Qiyamah. As for the enemies of the Holy Prophet 38, Allah Ta‘ala had them stand subdued at the hands of Muslims themselves. Their arrogant chiefs were killed. Some were taken prisoners. The rest were rounded up at the time of the conquest of Makkah, but the Holy Prophet. & let them have their freedom. His message spread all over. The faith prevailed. The state of Islam stood established on the entire Arabian Peninsula within the lifetime of the Holy Prophet 38. In the later part of verse 51, it was said: Suh oe 2 (as well as on the day in which witnesses will stand [to give their testimony]. It means the day of Qiyamah (Doomsday). Once they are there, Divine help for prophets and believers will show itself specially. Bees their hearts but pride of greatness that they are not [able] to reach). It means that people who quarrel in the matter of the verses of Allah In verse 56, it was said: ¢ayjh5 (3d (there is nothing in without having any valid argument really look forward to rejecting this faith simply because their hearts are filled with pride and arrogance. They would like to stay ahead in the game and are so dim-witted that they have taken for granted that they have this position of strength as a result of their staunch adherence to their faith, and if they were to surrender this stance by becoming Muslims, they will be left without any power and territory of their own. The Qur'an said: sly [able] to reach), that is, these people will never reach the goals of their assumed pride, greatness and state power without embracing Islam. However, had they embraced Islam, honor and greatness would have followed in their footsteps. (Qurtubi) (Bu (they are not The reality of du‘a’ (supplication) and its merits, levels and conditions of acceptance In the last verse cited in this unit, it was said: And your Lord has said, "Call Me, I will respond to you.Surah Al-Mu’min : 40 : 51 - 60 611 Definitely those who show arrogance against worshipping Me shall enter Jahannam, disgraced. - 40:60. Literally, du’ means to call, and it is frequently used to call for something needed. On occasions, the dhikr of Allah (acts devoted to His remembrance) is also referred to as du@’. This verse confers a special honor on the large community of the followers of the Holy Prophet 3 when they were ordered to make dua’ with the assurance that it would be answered. And whoever does not make a prayer has been warned of punishment. Qatadah reports from Ka‘b Ahbar that earlier this used to be peculiar to prophets, as they were the ones who were ordered by Allah Ta‘ala that they should make du @’ and He would answer. Now, it is the distinction of the followers of the Holy Prophet # (popularly identified as Ummah Muhammadiyyah) that this order was universalized for his entire Ummah. (Ibn Kathir) Explaining this verse, Sayyidna Nu‘man Ibn Bashir % narrated a Hadith that the Holy Prophet 38 said: sUwi,4 4 31 (Surely, pray: worship on its own) and then supported it by reciting this verse: J24) 5\ (Ble Be Sy (Definitely those who show arrogance against worshipping Me shall enter Jahannam, disgraced.) (reported by Imam Ahmad, Tirmidhi, Nasa’, Abu Dawid and others - Ibn Kathir) is It appears in Tafsir Mazhari that, if looked at under the rules of Arabic diction (confining of the predicate to the subject), the Hadith: 3) aalall, 224), could mean: 'du@’ is the very name of 'ibadah' or worship, that is, every du‘@’ is but ibadah. Then, by reversing the same rule (confining the subject to the predicate), it could also mean that every act of ibadah is itself nothing but a du@’. Both probabilities exist here. And at this place, the meaning is that du@’ (prayer, supplication) and ibadah (worship, devotion) are, though separate from each other in terms of the literal sense, yet in terms of substantiation, they are unified, as every du@’ is ‘ibadah and every ibadah is du’. The reason is that ‘ibadah is the name of the attitude of showing one's utter modesty and abasement before someone, and it is all too obvious that showing one's utter helplessness before someone and extending one's hand before him with ithe beggar's bowl is a matter of great disgrace - which is the very sense ofSurah Al-Mu’min :40 : 51 - 60 612 ‘ibadah. Similarly, the outcome of every ‘ibadah is also to ask Allah Ta‘ala for forgiveness and Jannah and that He blesses us with a perfect state of well being in this world and in the world to come. Therefore, it appears in a Hadith qudsi (- a Hadith in which the Holy Prophet & conveys a saying from Allah that is not included in the Qur’an) that Allah Ta‘ald said: "One who is so engrossed in remembering Me that he does not have even the time to ask for what he needs, I shall give him more than those who ask (by fulfilling his needs without the asking)" (reported by al-Jazri in An-Nihayah) and in a narration appearing in Tirmidhi and Muslim, the words are: jlitet gael be Juail alash gliney 653 oF ob All dat on ("One who is so engrossed in the recitation of the Qur’an that he does not have even the time to ask for what he needs, I shall give him even more than what those who ask ever get"). This tells us that every ‘ibadah brings the same benefit as is the benefit of du‘@’. And in the Hadith of ‘Arafat, it appears that the Holy Prophet 38 said, "In ‘Arafat, my du@ and the du@’ of prophets before me is (the saying of): Sab eit JF BE By Ly Bit SS BBV ety Ya ¥ @ ilaha il-lal-lahu wahdahu la sharika lahu lahul-mulku wa lahul-hamdu wa huwa ‘ala kulli shai'in qadir: There is no god but Allah who is one. No one shares His godhead . To Him belongs the kingdom and to Him belongs all praise, and He is powerful over everything) (reported by Ibn Abi Shaibah - Mazhari). Here, 33 (ib@dah: worship) and ss (dhikrullah: the dhikr or remembrance of Allah) has been called: 3 (du'@’: prayer, supplication). In this verse under study, those who abandon dw‘@’ in the sense of ‘badah the warning of Jahannam given to them is in the eventuality of being too proud, that is, a person who, in his pride, considers himself in no need of making a du‘@’ and actually abandons it, then, this is a sign of kufr (open infidelity), therefore, the warning of Jahannam became due against him. Otherwise, making of du@’s, prayers and supplications as such is not fard (obligatory) or wajib (necessary). Leaving it off brings no sin. However, by a consensus of ‘ulama’, doing so is mustahabb (recommended) and is: }3! (afdal: better, meritworthy) (Mazhari) and in accordance with clarifications in ahadith, it is a source of many a barakah (blessing)